History as past ethics; an introduction to the history of morals

by P. V. N. Myers

There were in this prophetism various elements.[348] First, it contained a nomadic element; that is, some of the prophets were men who looked backward to the simple pastoral life of the desert as the ideal moral life. They regarded civilization as the sum of all evils. Their reading of history was, in the words of Wellhausen, that “as the human race goes forward in civilization, it goes backward in the fear of God.” Second, there was in it a socialistic element. These prophets were the first socialists. Theirs was the first passionate plea for the poor, the wretched, and the heavy-burdened. Third, it contained a predictive element. The prophets were regarded as seers, as foretellers of future events. Fourth, there was in this prophetism an element of pure intuitional morality which was in irreconcilable antagonism to all legal ritual morality. Fifth, it contained a monotheistic element. The later prophets were distinctively teachers of the doctrine that there is only one God, beside whom there is no other.

Of these several elements the predictive, or prophetic in the popular sense, has been given such undue prominence that Hebrew prophetism in the minds of many stands for little else than a supernatural forecasting of future events. But, in truth, this is the element of least importance. In the words of Kuenen, the business of the prophets was “not to communicate what shall happen, but to insist upon what ought to happen.”[349] They were preachers of individual and social righteousness. It is this ethical element, forming the very heart and core of their message, which makes the appearance of prophetism in Israel a matter of such transcendent importance for universal history. Our main task in the following pages of this chapter will be to point out this moral element in the message of the prophets, to show how the conception of Yahweh was by them moralized, and how the morality they inculcated became purer and more elevated as the centuries passed, till the evolution culminated in the lofty teachings of the Prophet of Nazareth.

The beginnings of historical prophetism: Elijah and Elisha

The real history of Hebrew prophetism opens with the appearance in the northern kingdom, about the beginning of the ninth century B.C., of the great prophets Elijah and Elisha. It was the moral degeneracy of the times of the monarchy, the inrush of the hateful vices of civilization,—the greed of land[350] and of wealth, the cruel inequalities of the new society, the selfish luxury of the rich, the harsh oppression of the poor, the forgetting of men’s kinship, the substitution of the worship of other gods for the sole worship of Yahweh,—it was all this which called out the vehement protest of these teachers of social justice and national righteousness.

It was, however, a very different prophetism from that of the later seers of Israel which was represented by these early teachers. There was in it a large nomadic element. Its representatives looked back to the times of the simple pastoral life of the fathers as the Golden Age of Israel. They hated civilization, that grossly material civilization which Israel, under the lead of an idolatrous and luxurious court, was now adopting from the surrounding nations, and looked upon it as “the sum of all evils.” They were, furthermore, monolatrists rather than monotheists. They believed in sacrifice; but sacrifices must not be offered to strange gods—only to Yahweh. They were fanatical in their zeal for the worship of Israel’s patron God; but even here there was an ethical element, for in their view the triumph of the worship of Yahweh over that of the Baals meant a triumph of the simple, severe, desert morality over the voluptuousness and the nameless vices of the Canaanite civilization.

This early prophetism, in a word, was a sort of Puritanism. Renan calls it “this terrible prophetism.” It was fierce, cruel, fanatical, intolerant, like English Puritanism. Indeed, it can best be studied in this modern seventeenth-century prophetism, which was essentially a revival of it. But notwithstanding the imperfect character of this early prophetism, because of the true ethical element it contained,[351] its appearance in Israel and its successful fight against a sensuous idolatry was a matter of vast moral import, for here in this narrow, intolerant monolatry is the real historical beginning of that long religious-ethical development which lends chief significance to the story of Israel, and constitutes a main interest of the history of European civilization. In the words of Renan, “The prophetism which struggled under Ahab and triumphed under Jehu is ... upon the whole the most decisive event in the history of Israel. It forms the commencement of the chain which, after nine hundred years, found the last link in Jesus.”[352]

The moral advance represented by Amos (760 B.C.) and Hosea (738–735 B.C.)

The second link in this chain was formed by the prophets Amos and Hosea, who delivered their message about the middle of the eighth century. Amos was the earlier. There is in his message the note of true prophetism. His thought of Yahweh is that he is a God who hates iniquity and loves righteousness. What angers him is not idolatry or the worship of other gods, but social wrongs and injustice—wickedness in every form. He is angry with Israel[353] because there has been stored up violence and robbery in the palace;[354] because of the luxury and self-indulgence of the rich; because of the treading upon the poor and the taking from him burdens of wheat; because of the taking of bribes and the turning aside of the poor in the gate from their right;[355] because of the falsifying of the balances by deceit that the poor may be bought for silver and the needy for a pair of shoes.[356] And what pleases Yahweh is not fast days and sacrifices, but justice and righteousness: “I hate, ... I despise your fast days,”[357] declares Yahweh. “Though ye offer me burnt offerings and meat offerings, I will not accept.”[358] “But let judgment run down as water and righteousness as a mighty stream.”[359]

A generation later the prophet Hosea repeats the same message; namely, that what angers Yahweh is moral evil—lying, swearing, stealing, and killing. He puts in the mouth of Yahweh these words: “For I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings.”[360]

There is here a notable ethical advance over the word to Israel of the prophets of the preceding century. The thought of Amos and Hosea that it is social wrongdoing that angers Yahweh is indeed no new thought, for we meet with this conception of the moral character of God in the teachings of the earlier prophets; what is new is the emphasis which is laid upon it. Here we reach ethical monolatry;[361] ethical monotheism lies not far in the future.